Reference for Zevachim 56:5
אלא אמר רבי יוחנן תני זבדי בר לוי אתיא קודש קודש כתיב הכא (ויקרא יט, ח) את קדש ה' חילל ונכרתה וכתיב התם (שמות כט, לד) ושרפת את הנותר באש וגו' מה להלן נותר אף כאן נותר
On the contrary, [eating] without bounds should be made to involve kareth, so that the meaning of 'iniquity', where it refers to [the intention of] eatin after time, may be learned by analogy, since it is similar thereto in respect of Mikdash?<span class="x" onmousemove="('comment',' M = Mahshabah (intention) ; K = Kezath (a part or portion) ; D = Dam (blood) . and SH = SHelishi (third) . (i) Both after time and without bounds invalidate the sacrifice by mere intention. (ii) In both cases the illegitimate intention even in respect of a portion of the flesh only disqualifies. (iii) Both disqualify only if expressed during the service in connection with the blood (sprinkling) but not after. And finally (iv) the 'third' day is mentioned in connection with both. Uncleanness is dissimilar in respect of all these: (i) The flesh does not become unclean merely through the intention of defiling it. (ii) If a portion of the flesh is defiled, the rest remains clean. (iii) The flesh can be defiled after the sprinkling of the bloo And finally (iv) 'third' is not stated in connection with it as a superfluous word. But it is mentioned redundantly in connection with the others, as shewn above, so that an analogy (gezerah shawah) might be drawn.');"><sup>4</sup></span>